| 12. Linguistic Exegesis The verse opens with the vocative beit {בֵּ֣ית | bêt} ‘house of’ plus the name david {דָּוִ֗ד | dā-wîḏ}, marking the royal addressees. The formulaic koh amar {כֹּ֚ה אָמַ֣ר | kō ʾā-mar} ‘thus says’ introduces the divine oracle. The Piel imperative dinu {דִּ֤ינוּ | dî-nû} ‘judge’ issues a decisive command, linked to the temporal phrase laboker mishpat {לַבֹּ֙קֶר֙ מִשְׁפָּ֔ט | la-bō-ker miš-pāṭ} ‘in-the-morning judgment’, indicating a habitual session. The coordinated imperatives vehatzilu gazul {וְהַצִּ֥ילוּ גָּז֖וּל | wə-ha-ṣî-lû gā-zûl} ‘and deliver the robbed one’ with agent expression miyad oshek {מִיַּ֣ד עוֹשֵׁ֑ק | mî-yād ʿō-šêq} establish proactive rescue. The warning clause begins with pen tetze {פֶּן־תֵּצֵ֨א | pen tē-ṣēʾ} ‘lest it go out’ joined to kaesh {כָאֵ֜שׁ | ka-ʾēš} ‘like fire’ to depict sudden divine wrath in chamati {חֲמָתִ֗י | ḥă-mā-ṯî} ‘my wrath’. The sequence uvaara veein mekhabbêh {וּבָעֲרָה וְאֵ֣ין מְכַבֶּ֔ה | û-ḇā-ʿă-rāh wə-ʾên mə-ḵab-bêh} underscores the unstoppable burning. Finally, the causal mipnei roa maalleichem {מִפְּנֵ֖י רֹ֥עַ מַעַלְלֵיכֶֽם | mip-pə-nê rô-ʿa ma-ʿal-lê-ḵem} links this response to the evil deeds, illustrating moral causality. |